Willows There are five native species of willow although the aromatic Bay willow (salix pentandra) is rarely found these days in the wild. Also called Black Willow or Sweet Willow.Crack willow (salix fragilis), of The Wind in the Willows fame, are usually seen as a gaunt, pollarded trees, hock-deep in water, their naked branches reaching skyward like antlers;Goat willow (salix caprea) or Pussy willow, whose catkins provide a veritable banquet for brimstone butterflies and bees in March, when there is little other forage for them. Also known as Sally or Palm willow and which often replaces the traditional palm in Church on Palm Sunday;Grey willow (salix cinerea) or Sallow grows on fens and marshes, in damp woods and by stream and ponds as a shrub or small tree. Also referred to as Pussy willow in some areas;White willow (salix alba) or Cricket-bat willow is a native of river and marsh, having silver felted leaves that stream dramatically in the wind.

The earliest record of willow’s use by man was in Neolithic times when causeways of willow branches were laid across boggy ground to provide a safe path. By medieval times, in addition to making baskets, fish-traps, fences and coracles, willow was used in tanning, as fodder, to attract bees, to make artist’s charcoal, to produce purple dye, and to prevent erosion along the banks of rivers and ditches. The downy covering of the seeds was used as mattress stuffing.

Later, in days when every lowland English village had its basket maker and its ‘withy’ beds, Richard Jeffries wrote: “An advantage of willow is that it enables the farmer to derive a profit from land that would otherwise be comparatively valueless, to provide arable farmers with market baskets, chaff baskets, bassinets and hampers. This willow harvest is looked forward to by the cottagers who live along the rivers as an opportunity for earning extra money” [Country Illustrated vol 4. No 47]. Today the willow is popularly used to make bio-degradable coffins for woodland burials.

All willows belong to the large family of Salix, which has between 350 and 500 species, depending on the source you consult. This confusion arises because hybrids occur together with parent species and because the willows themselves are variable. In the lowlands all over the British Isles, willows are the most characteristic tree in the landscape, lining the banks of rivers large and small, from the Thames to the Shannon.

Medicinally, the bark of the white willow was used to alleviate pain, relieve headaches and reduce fevers. It was also used to treat rheumatism, arthritis, internal bleeding, inflammations, gout, heartburn, colds, nervous insomnia, digestive problems and stomach complaints. Externally, it was applied for burns, sores, cuts and skin rashes. Culpeper wrote: “The leaves are bruised and boiled in wine, and drank, stays the heat of lust in man and woman, and quite distinguishes it, if it be long used.”

In modern herbalism, the bark of the white willow is collected from young branches during the growth period. Willow is anti-inflammatory, analgesic, antipyretic, anti-rheumatic and astringent. Interestingly, some of the willow’s active constituents, while sharing the pain-relieving effects of aspirin, have a more sustained action in the body and fewer side effects. Although these claims have not been proved clinically, the indications are strongly supported by the fact that the bark was used in a similar way to aspirin long before the invention of the drug.In folklore the willow was associated with sorrow and lost love. Sprigs were sometimes worn as a sign of mourning; or by those who had been forsaken in love, hence the words of the old folk-song: “All around my hat I will wear the green willow.” The willow is listed in the Celtic Tree Alphabet and is referred to as one of the Peasant Trees, bearing the name saille. In Celtic times, groves of willow were frequented by those who wished to learn eloquence, or be granted visions, prophetic dreams or inspiration.

Because of the willow’s association with rivers and prophesy it is representative of Elemental Water. It is usually the bark of the tree that is used magically in incense, but a bundle of twigs can also be used to call upon Elemental Fire. The twigs should be lit from a special fire or consecrated candle and then plunged into consecrated water. This is known as a ‘fire potion’ and can be used for magical cleansing. To increase the potency, add an infusion of an appropriate herb. The potion may be drunk, or applied as a compress of cotton wool to increase psychic powers. This is the poor witch’s answer to the blacksmith’s ‘thunder water’.

Staff or Wand Willow is one of the woods from which to make the traditional magic wand. Willow wood is the very essence of magic, not just the mere making of a tool into a magical one, willow makes the tool magical; and a great tool for divination. This should be cut from the tree with a single blow, having first asked the tree for its permission and a suitable offering made. Shaman, necromancers, sorcerers and enchanters were all said to favour wands made of willow because it can be used to command the spirits of the dead. Willow wands are strong in the cycles of life dealing with death and rebirth, change and the Will.

These magical associations were obviously well-known as existing folklore claims that using a willow staff to herd animals is guaranteed to ‘drive them to the devil’. Using a willow wand to renounce your baptism was said to guarantee that the devil will grant you supernatural powers. These are, no doubt, throw-backs to pre-Christian times when willow was acknowledged as being the ‘badge’ of the cunning folk.

Magical Properties Willow can add vital energy to the sick and elderly; and some say that burning willow can soothe and guide the souls of the recently deceased. Willow will align itself to the inner Will of the practitioner that shares its energy; the stronger the Will, the more effective the wood. Willow is extremely useful in healing, love spells and rituals involving emotion. It strengthens the third eye.

APRIL: [OE] Easter-mōnaþ ‘Easter Month’, ‘Month of the Goddess Ēostre’ symbolised by the hare or [OHG] Ōstar-mānod ‘Easter month’. The medieval Irish poem ‘Dawn’ represents the goddess at dawn. It was in Scandinavia, perhaps understandably, considering the long winter nights that she was most widely worshipped. Her Scandinavian name was Eostre and she gave her name to the Christian festival of Easter, which is one of the few Christian festivals that changes its date according to the moon. The Ēostre spring festival is celebrated on the first Sunday after the first full moon occurring on or after the Vernal Equinox - depending on the approximation of March 21st for the Vernal Equinox. The Easter Bunny is derived from the sacred Moon Hare, and the Easter Egg from the notion (strongly believed in medieval Germany) that the Moon Hare laid eggs for children on the eve of Easter. In the 14th century misericord calendar, it was shown as the time for scaring birdsfrom the fields to protect the new shoots of grain. A flock of pigeon can strip a field in no time. The tree representing April is the Willow, associated with mourning in the old days and is often referred to as such in traditional folksongs and ballads.

Willow Magic: There are several different species of willow but they all have similar medicinal properties and can be used interchangeably in magic. Willows are one of the earliest colonisers of these Islands and it should come as no surprise that it can be found in the Celtic tree alphabet; it is classed as one of the Peasant Trees and bears the name saill. In Celtic times, those wishing to learn eloquence, to be granted visions, prophetic dreams or inspiration, frequented groves of willow. Artists and artisans who learned their craft in willow groves were reputed to be especially skilled.

1st Veneralis, the Feast of Venus and All Fool’s Day for the Romans when everyone participated in ludicrous celebrations; a custom that has persisted down through the ages to the present day as have many of the other important old Roman festivals that were assimilated into the later Church calendar and the deities given saints’ names. Today: The tricks we play on our friends and neighbours should be rooted in good fun not malice.

Weather-lore: If it thunders on All Fools’ Day, it brings good crops of corn and hay.

Hocktide: A very old medieval festival used to denote the Monday and Tuesday in the week following the second Tuesday after Easter to commemorate the day when the English surprised and slew the Danes, who had annoyed them for 255 years. This Tuesday was long held as a festival in England and landlords received an annual tribute called hock-money, for allowing their tenants and serfs to celebrate Hock-Day. Together with Whitsuntide, the twelve days of Yuletide and the week following Easter marked the only vacations of the husbandman’s year during slack times in the cycle of the seasons.

4th Megalesia: Another ancient seasonal festival of Cybele, the Great Mother Goddess, who may have originated in Neolithic times. She was worshipped in Phrygia, Ancient Greece and throughout the Roman Empire. See 22nd March Attis Arbour Intrat and 25th the Hilaria. The Megalesia celebrated the anniversary of Cybele’s arrival in Rome. The festival structure is unclear, but it included ludi scaenici (plays and other entertainments based on religious themes), probably performed on the deeply stepped approach to her temple; some of the plays were commissioned from well-known playwrights. Today: Observe this as a traditional day to welcome the Great Mother into your home with lots of flowers.

6th Old Lady Day. This would be the traditional day for rents to be collected as per the old Julian calendar.

14th The cuckoo sings from St Tiburtius’s Day (14th April) to St John’s Day (24th June) and is the sign that Spring has arrived. The bird’s arrival is usually mid-April but in Worcestershire there is the saying that the cuckoo is never heard before the Tenbury Fair (21st April) or after the Pershore Fair (26th June). The discrepancy in dates is because traditionally the bird arrives in different parts of the country on different days during April. Today: Make a wish when you hear the first cuckoo.

15th Fordicidia, a Roman festival to promote the fertility of cattle and fields, usually held on the Ides of April. Today: Observe one of the pastoral festivals with a simple lunch in the open air.

21st Parilia, a festival to honour the old Roman pastoral goddess Pales and observed by driving livestock through burning straw to cleanse both sheep and shepherd. Today: Observe one of the pastoral festivals with a simple lunch in the open air.

23rd Shakespeare Day. Marks the date of the Bard’s birth (1584) and also the anniversary of his death (1613). The memorial to him is located inside Holy Trinity Church at Stratford-upon-Avon, the church in which Shakespeare was baptised and where he was buried in the chancel two days after his death. It carries the inscription: ‘Good friend for Jesus sake forbeare, To dig the dust enclosed here. Blessed be the man that spares these stones, And cursed be he that moves my bones.’ Which is a full-blown curse if ever I heard one! Today: Watch your favourite Shakespeare play.

23rd Feast of Saint George who, according to legend, was a Roman - soldier of Greek origin and an officer in the Praetorian Guard of Roman emperor Diocletian, who was sentenced to death for failing to recant his Christian faith. As a Christian martyr, he later became one of the most venerated saints in Christianity and in particular during the Crusades. George did not become the patron saint of England until the 14th century because he remained obscured by Edmund the Martyr, the traditional patron saint of England, until in 1552 during the reign of Edward VI, all saints’ banners other than George’s were abolished because the king wanted to identify with a more befitting hero.

24th St Mark’s Eve. The night on which all persons fated to be married or to die during the coming year, were supposed to pass in procession through the church porch. From a very early period there has existed a belief in the existence of a power of prophecy at that period which precedes death. As in Shakespeare’s day, right up to Victorian times, there was no superstition so deeply rooted in the minds of many people as the belief in what are popularly termed ‘death-warnings’.

25th Robigalia was a Roman festival where sacrifices were made to protect grain fields from disease. The celebration included chariot races, games and a blood sacrifice. A prayer for the occasion is quoted in Ovid’s Fasti, Book IV. It begins: ‘Scaly Mildew, spare theblades of corn, and let their tender tips quiver above the soil. Let thecrops grow, nurtured by favourable stars, until they’re ready for thesickle’. Today: Here we might offer up the prayer with a libation poured in the vegetable plot to encourage a healthy crop.

27th Floralia is the beginning of a Roman spring festival that honoured Flora the goddess of flowers. According to Willian Warde Fowler’s The Roman Festivals of the Period of the Republic the festival had a licentious, pleasure-seeking atmosphere. “In contrast to festivals based on Rome’s archaic patrician religion, the games of Flora had a plebian character.” Today: The elements of the Parilia and the Floralia may have contributed to the later Beltaine celebrations as the Roman Empire spread into Britain.

Weather-lore: ‘April wet, good wheat’.

30th Walpurgis Night is the English translation of Walpurgisnacht one of the Dutch and German names for the eve of the feast day of 8th century St Walpurga. Today: Modern Beltaine Eve.

Walpurgis Night: In Germanic folklore is also called Hexennacht, literally ‘Witches’ Night’, and believed to be the night of a witches’ meeting on the Brocken, the highest peak in the Harz Mountains, a range of wooded hills in central Germany between the rivers Weser and Elbe. The first known written occurrence of the English translation ‘Walpurgis Night’ is from the 19th century. Although local variants are observed throughout Europe in the Netherlands, Germany, the Czech Republic, Slovenia, Sweden, Lithuania, Latvia, Finland and Estonia. In Denmark, the tradition of lighting bonfires to prevent witches going to the Brocken is observed as St John’s Eve – Mid-Summer’s Eve. Robert Herrick wrote two versions of The Hag – see 31st October – but this more ribald version is more suited for Beltaine …

The Hagg [sic]

The staffe is now greased And very well pleased,She cockes out her arse at the parting, To an old ram goat, That rattles I’th’ throat,Halfe choakt with the stench of her farting.

In a dirty hair lace She leads on a braceOf black-boat cats to attend her, Who scratch at the moon, And threaten at noonOf night from heaven for to rend her.

A hunting she goes; A cracked horn she blows,At which the hounds fall a-bounding; While the moon in her sphere Peeps trembling for fear,And night’s afraid of the sounding.

Unlike the wort-lore of traditional witchcraft, folk or domestic plant medicine is the everyday use of plants by ordinary people to cure minor wounds and ailments. Although there is a wealth of material from the classic herbals and herbalists recorded by the Benedictine monk Aelfric, the Physicians of Myddfai and the 17th century apothecary, physician and astrologer, Nicholas Culpeper, very little has been preserved of the common plant remedies used by our forebears.

Effective home remedies did not require any accompanying ritual to make them work and a countrywoman would merely pick the necessary plants from the garden or hedgerow to make a preparation for the family’s fever, or to treat a wound. A hot infusion made from diaphoretic and febrifugal herbs, such as yarrow, comfrey and cayenne, will increase perspiration and help to reduce a high fever. While towards the end of WWI, the British government used tons of sphagnum moss as surgical dressing, placed directly on to wounds when the demand for cotton bandages could not be met. Fortunately this folk remedy had not faded from memory and is still used in some rural areas.

Similarly, feverfew has been used since the Middle Ages for its analgesic properties. Culpeper recommended the herb for ‘all pains in the head’ and current research has proven the efficacy of feverfew in the relieving of migraines and headaches when taken as a tea.

The common ‘weed’ plantain has long been recognized as an excellent restorative and tonic for all forms of respiratory congestions – nasal catarrh, bronchitis, sinusitis and middle ear infections. The plant’s demulcent qualities make it useful in an infusion for painful urination. As a lotion, plantain calms the irritation and itching of insect bites, stings and skin irritations; and as a disinfectant and styptic for wounds and how many of us automatically search for a dock leaf after a close encounter with a stinging nettle?

With all its magical connotations and fairy connections, the elder has long been known as the ‘poor man’s medicine chest’ because its flowers and berries have so many uses in treating respiratory infections and fevers. The leaves make a useful ointment for bruises, sprains and wounds, while an ointment made from the flowers is excellent for chilblains. The inner bark has a history of use as a purgative dating back to the time of Hippocrates, and we must not forget the ‘tonic’ of elderflower champagne and elderberry wine!

Through the daily life of ordinary country people, the use of folk medicine had been preserved with remarkable accuracy from one generation to another up to the early 20th century. As a result of two world wars and with the large-scale dispersal of country people to the towns, however, the need for folk medicine diminished. The old people who remained no longer had anyone left to whom they could pass this age-old wisdom and so it died out for lack of interest.

Today there is a renewed interest in natural medicine and the old remedies are being researched by a joint project called Ethnomedica [1990s Kew Gardens]. Involving medical herbalists and botanists, their aim is to gather information about country remedies throughout Britain.

Generally speaking, today’s paganism falls into four different elements, which in turn separate the different approaches and levels of magical practice. A considerable amount of magical writing can be incomprehensible to those who have not been schooled in that particular path or tradition – so we begin at the beginning and work ourselves up through the spheres of Knowledge, Wisdom and Understanding. And we start by accepting that there is a divide between the various approaches to paganism and magical practice. Such as:

● Animistic: The belief that everything animate and inanimate has its own life-force, such as that which forms the basis of shamanism and Old Craft;

● Eclectic: Selecting or borrowing from a variety of styles, systems, theories, beliefs, etc., as commonly found in modern paganism and Wicca;

● Syncretic: The attempt to reconcile different systems of belief; the fusion or blending of religions, as by identification of gods, taking over of observances, or selection of whatever seems best in each; often producing a seemingly illogical compromise in belief. Found in many aspects of Western Ritual Magic, and the initiatory branches of traditional witchcraft;

● Synergetic: Combined or co-ordinated action; increased effect of two elements obtained by using them together. The combining of ancient wisdom with modern magical applications, as in the case of the contemporary approaches of Old Craft, Norse (Heathen) and Druidry.

As I observed in Coven of the Scales: The Collected Writings of A R Clay-Egerton, it should be understood that although Bob and Meriem Clay-Egerton firmly held the philosophy and opinion that all faiths were one, and that all paths led to the same goal, they did not advocate what is now referred to as ‘eclectic’ paganism. What they did teach was the desire for knowledge and experience, regardless of source. Each new experience was studied within the confines of that particular religion, path or tradition. Each discipline was kept completely separate from another. Only when a student had a thorough understanding of the tenets of each discipline were they encouraged to formulate them into their own individual system.

These sentiments were echoed by Dion Fortune in The Mystical Qabalah: ‘No student will ever make any progress in spiritual development who flits from system to system; first using some New Thought affirmations, then some Yoga breathing-exercises and meditation-postures, and following these by an attempt at the mystical methods of prayer. Each of these systems has its value, but that value can only be realised if the system is carried out in its entirety … the student who sets out to be an eclectic before he has made himself an expert will never be anything more than a dabbler.

Traditional Witchcraft and the Pagan Revival invites the reader to take the opportunity to step back in time and discover – through the gateways of intuition and instinct – where their own individual roots can be found.

Pick up any modern book on witchcraft and they’re crammed full with charms and spells to find love, money or a job. Okay… you’ve done the business and met some divine bloke/bird down at the wine bar; Great-Aunt Bessie’s died and left you a tidy sum, and an unexpected career move has you working six months of the year in the Bahamas… so now what?

Should we have to resort to magic to continually sort out our love life, finances and career prospects? And if the magic works for us, who’s to say that it might be robbing someone else of their partner, inheritance or promotion. Magic is, and always has been, a double-edged sword, so we must be doubly careful how we wield it.

Let’s start with that old magical chestnut – the luv spell! If it goes against someone’s natural inclinations or instincts, or if the victim belongs to someone else, then it’s black magic, however you want to glitz it up in your own mind. If you’re looking for Prince(ss) Charming and expect magical impulses to deliver them to your door gift wrapped and eager, I’d have to say get off your backside and get out more! And if you’re spell-casting to make yourself more attractive to the opposite sex, try checking yourself out in the mirror before going any further.

If, on the other hand, you’re sending out a call on the astral and you’re convinced that you’re doing everything in your power to be in the right place at the right time, do be careful what you ask for – or you might just get it! In magical working the wording must be precise or there could be some nasty shocks along the way, so take your time in drawing up a list of attributes you’d like to find in a new partner. An acquaintance generated some pretty heavy artillery in attracting her new mate, who on the surface was everything she’d asked for. Except that three months after the wedding she discovered the hard way that he’d got a violent side to his nature… she’d forgotten to add kindness to her list!

In the current ‘consumer credit crisis’ everyone is feeling the pinch, so you might be a long time waiting for a windfall, even with a bit of magical assistance thrown in. Rather than a “Gissus the money” type of spell-casting, go for a divinatory or meditational result. Another acquaintance used this method and within days spotted a feature in a national newspaper that gave her all the information she needed to sort out her financial problems. With advice and support from an outside agency she was able to clear her debts within six months, but if she’d relied solely on a ‘money spell’ and waited for the cash to miraculously appear in her bank account, the problem would have escalated totally out of control.

Charms and Spells are influenced by the amount of effort put into them, but if you’re content to just fool about with a colored candle and ‘money drawing’ anointing oil on a Thursday evening, the desired results might be a long time in the coming. Use magical knowledge to open the right channels in your mind, and be receptive to any information, ideas or advice that comes to your attention. Magic works in mysterious ways. Likewise in the career stakes, do be careful what you ask for and how you ask for it. Like the witchlet who went into a spell-casting saying she wanted to work with dogs or horses … and found herself working for the local bookmaker!

Spellcasting is a very exact science and should not be undertaken in a spirit of levity, despite what the books offering ‘spells and rituals to attract all the good things in life’ may tell you. It ain’t that easy.

Every good reference book is both a product and a reflection of its time. The Dictionary of Magic & Mystery is not just another compendium or dictionary of occultism: it is a jumping-off point for further research. Here, the reader will find the ancient and modern interpretation for magical and mystical terms, together with explanations for the differences between the varied (and often conflicting) approaches to magic. You will also find both the common, the regional, and the obscure, because even popular usage can often distill the true essence from original meaning. There are historical and archeological references that are essential in helping to put the past into perspective, whether we are talking about witchcraft, ritual magic, or the different paths and traditions from the East. Added to all this information are some of the sacred sites that are associated with our pagan past; together with thumbnail sketches of the well-known (and sometimes dubious) personalities who have been associated with the pursuit of magical knowledge throughout the centuries.

To thoroughly understand what magic is all about, whether from the perspective of the village wise-woman or the high-powered ceremonial magician, we have to know the true history of the path we wish to follow. These are paths that have been beset with persecution and ridicule; both physical and mental anguish; hardship and deprivation. To understand where we now stand, we need to walk in the footsteps of those who have gone before and learn from their experiences, their failures and their triumphs. We also need a basic grounding in Classical subjects because we cannot hope to plug in to the here-and-now and expect instant enlightenment, or become a witch or magician in twelve easy lessons!

Paradoxically, although there are now more books on occultism (in its widest sense) in publication than ever before, the contents are by no means guaranteed to be accurate, or even penned by someone with a knowledgeable, working background in the subject on which they write. Sadly, even mainstream editors have little practical experience in the subjects they are commissioning and, as a result, the genre of ‘mind, body and spirit’ publishing is awash with books and magazine articles by those who are merely regurgitating information, often taken from questionable sources, blended with hefty dollops of contemporary Orientalism.

As that invaluable encyclopedia, Man, Myth & Magic, pointed out back in the 1970s, at the roots of mythology and magic is a kind of thinking which is certainly not random, and which has its own curious logic. Where metaphor, sigla and ceremony convey the intangible and bring the supernatural into the natural world, by making connections between things that outwardly and rationally are not connected at all. And magic is all about understanding these analogies, allegories and symbols. The Dictionary of Magic & Mystery attempts to put this way of thinking into some kind of perspective for the serious student.

For example: The 16th century ritual magician would have had a firm grounding in the Classics in their original language, i.e. Hebrew, Latin and Greek, not to mention a working knowledgeof European history, mathematics, astronomy and alchemy. By the 19th century, Adepts of the occult sciences were adding the Eastern influences of Tantra, yoga, meditation techniques and the karmic philosophy of reincarnation. Traditional ritual magic texts are governed by this broad spectrum of learning under the guise of Magical Correspondences and, unless this method of working is fully understood, then the results will be a long time in coming for the striving magus adeptus.

By contrast, the natural witch or cunning-man would have developed an instinctive knowledge of ancestral and natural history, weather lore and folk medicine. And by studying the popular versions of our native folklore and superstitions, we can glimpse behind the Victorian obsession with the ‘Devil and all his works’ when it came to compiling their collections, and grasp the fact that most of these protective charms were originally witches’ spells culled for popular use. Modern witches need to develop the discipline of cultivating the powers of seeing and interacting with Nature, or we will not be able to read the ‘signs’ when they appear. Like the Universe itself, magic is a living, expanding thing and to become a successful magical practitioner, we must learn to grow magically and intellectually in tandem with these developments. Modern paganism is now permeated with Oriental influences (reiki, feng shui, I Ching, etc) and it also helps to have a nodding acquaintance with modern astronomy, astrophysics, archeology and anthropology to help us to understand where everything fits within the Laws of Correspondence.

Remember: Fact has nothing to do with belief; that the ancients believed, is all we need to know. And even if we think we are no longer susceptible to the powers of the Old Gods, we only have to look through ancient Egyptian, Greek, Roman, Celtic or Viking eyes to see them.

So, some may ask, why can’t we just abandon the use of these ancient symbols? The experienced magical practitioner understands that contact with these ‘old energies’ can be attained more completely through symbols that are so ancient that they are buried deep within the storehouse of our collective unconsciousness. The alternatives – intellectual formulae and symbols of mathematics and science – have been evolved too recently to serve as direct conduits. The magician or mystic uses the more direct paths, which long ago were mapped out in the shadowlands of what Carl Jung referred to as the racial or universal subconscious.

Many of the books referred to in this text are now out of print, but the tracking down and acquisition of such rare volumes should be viewed as part of the magical learning process. These are included simply because they remain the best explanation of the subject (or the most controversial), even though there may be dozens of other more recent titles in print. Others reflect the publishing viewpoint of their time and, as such, offer an insight into the limited availability of good source material during the early 1960s and 1970s; remembering that the last Witchcraft Act wasn’t repealed until 1951.

Some titles offer a basic introduction to a subject, while others may need to stay on the shelf until the moment of enlightenment, when the scales fall from the seeker’s eyes and they are ready to receive the wisdom from the printed page. Surprisingly, perhaps, there are also a handful of fictional titles here, since many of these contain more than just a grain of magical truth. The search for such treasures should be looked upon as part of the magical quest, for seeking out such ‘truths’ should never be as simple as taking down a book from a shelf.

ARCANUM explores traditional British Old Craft magic, aiming specifically at solitary practitioners, and providing a safe way to gain a solid grounding in practical Craft techniques. Most people learn about magic and witchcraft from books, and they learn alone. Their magic remains a very personal and private thing. This has one very major drawback, however ... where do you go to ask niggling questions, or check whether you are working safely and efficiently?

ARCANUM is a 12-part foundation course in traditional Craft methods and techniques. The course is also aimed at those wishing to understand more about the practical elements of magical practice before they join a working group, or if they just wish to continue to work alone. We provide a team of experienced magical practitioners in order to answer questions on any aspects of magic. This means you can ask for help from someone whose background and antecedents have been checked by Coven of the Scales and with whose work you may already be familiar.

ARCANUM provides a broad-based introduction to basic Craft magical techniques that will prevent you from being deceived by those with lesser expertise than yourself. It is a non-initiatory course but the successful completion of the 12-months instruction may result in the invitation to join an established group. Any invitation will be made privately at the discretion of the tutors involved and should not be expected, or automatically taken for granted, upon completion of the course.

ARCANUM is an accessible, structured foundation course providing sound guidance for those wishing to explore different areas of Craft practice before committing themselves to a particular Path or Tradition. It is not affiliated, associated or connected with any other group, organisation, or on-line site using a similar name, claiming consanguinity, or attempting to identify with either the Coven of the Scales or the Esoteric Order of the Serpent in order to promote their own claims of personal, magical, political, homological, corporate or commercial fellowships.

If we are going to discuss the differences between traditional Craft and contemporary paganism, the first observation will be that in traditional Craft, a witch is born not made. This is because the ‘witchyness’ of an individual is decided by their natural abilities rather than joining an organised group and progressing through the ranks. At the same time, it is extremely difficult to give a comprehensive guide to the inner workings of traditional Craft because it is (and has always been) extremely private.

What little is written about traditional Craft will only give a superficial overview of what is meant by traditional witchcraft. True Craft is experienced through a series of personal revelations under the guidance of a mentor. This is similar to the Japanese Zen concept of kensho — the number of minor satori-like ‘mini-enlightenments’ that happen over a long period of time.

In truth, practitioners of traditional Craft are less concerned with ritual and dogma, and more focused on energy-raising techniques, which they use to channel or direct spells and charms according to the nature of the working. Traditional Craft witches do not worship Nature but they are certainly proficient at working in harmony with it … and are highly spiritual beings on this level. Unlike the majority of modern pagans, however, they accept Nature as being red in tooth and claw and do not seek to impose their will on the natural cycle of the seasons. They also accept the timeless concept of the hunter and the hunted, and the essential inter-action of male-female energy.

Using proven personal training techniques, ARCANUM encourages magical and spiritual development within the framework of a supportive traditional Craft coven system. It will help you to ...

Understand and distinguish between the genuine and the role-playing

Work with the roots and triggers which underlie each magical/mystical experience

Practice ‘listening’ skills within Nature and develop the personal ability to empathise with the natural tides.

Understand the rational and intelligent basis of magical application

Acknowledge and accept your ‘shadow side’

Hold fast to the commitment of your spiritual transformation

Move on … and allow change and positive growth, both magically and spiritually

Maximise your personal capacity for learning - and lead a more fulfilled life within Craft as a result

THE TUITION The monthly lessons are broken down into Tasks and Exercises aimed at broadening the student’s concepts of magical practice and traditional Craft techniques.

Lesson 1: What is traditional Craft? A practical definition of the term ‘magic’ Identifying natural ‘witch-power’ and how to use it. Natural tides and the Craft year.

Lesson 2: The use of visualisation and pathworking. The power of the Circle. Ritual equipment and regalia. The Magical Journal.

Lesson 3: Summoning the spirits. The natural world. Magical protection. Psychic cleansing and empowerment. The Pouch and its content.

Lesson 12: A general assessment and reflection on the year’s study. Where do we go from here?

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​EXTRACT from CRONE! A Year in the Life of an Old Craft WitchOn reflection life is good and it’s not everyone who can live the witch’s dream of retiring to a small, isolated cottage in a river valley in the shadow of a wild mountain range. Since I’m country born and bred, it’s more like returning to my roots but life’s rich tapestry has certainly had its fair share of snags, runs, holes and endless thread-pulling along the way. I’ve lived in the Glen for over ten years now and although my original pack of greyhound companions has been reduced drastically through old-age, I’m still pack-leader of five … not forgetting Harvey my intrepid little mongrel!The Glen is ideally suited to the type of magic we teach in Coven of the Scales simply because we are not over-looked – psychically or magically – and nothing is allowed to interfere with the daily routine of interacting with Nature on a full-time basis. The cottage is on the opposite side of the Glen to the mountains, on the wooded Slievenamuck Ridge with a lush valley and the River Aherlow running between. The view of the mountains is never the same two days running and at certain times of the afternoon, the slopes are bathed in a strange, ethereal light that is nothing short of enchanting. Each morning I can stand at the bedroom window and stare out with the feeling that this is an ever-lasting holiday – and one I often share with members of the Coven.The Galtees (Na Gaibhlte) are Ireland’s highest inland mountain range, a high ridge which rises up almost sheer from the surrounding plain, the highest peak being Galteemore. As far as the geology is concerned, two major periods of glaciation affected the area and the rounded summits of the Galtee peaks were formed due to the higher parts being above the ice. The constant freeze-thaw action on the higher rocks gradually wore the peaks down to form the stony, scree covered summits we see today. This glacial action also formed corries on the higher slopes, which are now five mysterious glacial lakes. These mountains have many secrets not easily discovered: cliffs, lakes, bogs, streams, archaeology, wildlife, sheep, wonderful wild plants and ancient history. If anyone is familiar with my Magic Crystals, Sacred Stones (Axis Mundi), they will understand how important these geological features are to our magical teaching.As a result of being surrounded by all this beauty, I’ve now gone into Crone-mode, which in magical parlance means that I can do and say what I want, when I want, and no one can object, since they must sit at my feet and drink in the pearls of wisdom I dispense with every breath … even if they are the senile, verbal wanderings of an aging crank. Seriously, the Coven has been told that if I do get to that stage ‘Do not revive!’ must be entered on the medical chart! Today, I am blessed with a crowd of wonderful people in the Coven from all over the world; all of whom are bright, intelligent and talented – not a witchy outfit to be seen amongst them with the Craft ‘mark’ tastefully concealed – and all dear friends.

In truth, we as practitioners of Old Craft are less concerned with ritual and dogma, and more focused on natural energy-raising techniques, which we use to channel or direct spells and charms according to the nature of the working. As I’ve often said, Old Craft witches do not worship Nature but we are certainly proficient at working in harmony with it … and are highly spiritual beings on this level, too. Unlike the majority of modern pagans, however, we accept Nature as being red in tooth and claw and do not seek to impose our will on the natural scheme of things – even if Beltaine is delayed because the hawthorn comes into bloom a month late! And you can’t have a true Beltaine celebration without the fragrance of May blossom in the air … if you understand my meaning.

We also accept the timeless concept of the hunter and the hunted, and the essential inter-action of male-female energy. Old Craft is not generally seen as gender specific but its beliefs do tend to lean towards the male aspect since the female aspect remains veiled and a mystery – as she should be since this is the ancient and fundamental ‘Truth’ behind the Mysteries. Coven of the Scales is not a true sabbatical tradition but it remains an initiatory Mystery one, and what it does share with the other pre-Wiccan traditions is a common feature of extreme selectivity when it comes to prospective members – and the willingness to reject those proven unfit for the Path. Needless to say, this unpopular and confrontational stance has often led to thorny relations between other so-called ‘traditional’ groups, but it has encouraged a sanctuary-like environment where creative magical collaboration can unfold according to the design of each individual member of the Coven.

All this ‘tradition’ has now funnelled down to a tiny, remote cottage in the Glen that offers members of the Coven a warm welcome, a magical learning centre and a spiritual home, hopefully, for many years to come. We have our own Neolithic site where we interact with the Ancestors and, unlike many other ancient monuments, these ancestral energies have not been polluted by the unwelcome tramp of tourism. Here I can live the life of an Old Craft Crone according to the tenets of my belief and periodically welcome friends and fellow travellers to share in my magical world.CRONE! By Melusine Draco is published by Ignotus in paperback format. ISBN: 978 1 78876 0010 Press UK. ISBN: 978 1 78876 001 0 UK£7.95 https://www.feedaread.com/books/CRONE-9781788760010

The stories related in Coarse Witchcraft have happened to experienced practitioners who are confident enough in their own magical abilities to be able to say ‘I made a mistake’. We all make those mistakes – the fun lies in sharing them. And as the late Bob Clay-Egerton once remarked, he’d got 50 years magical experience under his belt and he still occasionally made a prat of himself!

The members of the Coven are all genuine magical practitioners within Old Craft. The Coven really does exist and the events recorded in Coarse Witchcraft: Craft Working, have happened to both ourselves, and to those of our acquaintance, over a short period of time. We hope, however, this book will amuse the reader, but also stand as a warning to those who wish to discover more about the Craft, so that they steer clear of the charlatans, the poseurs, the magically ignorant and the spiritually inept. RP

Chapter Four: I Read It in a Book

Arm-chair witchery has a lot to answer for and it’s time for folk to sling out the books which expound the dubious advantages of the popular pick-n-mix approach to magic before someone gets hurt. Those new to Craft have a great deal of difficulty in understanding that cross-Tradition working can produce some extremely unpleasant or unexpected results – details of which don’t feature in the popular pagan press.

Like the witch-mum who, after packing the kids off to bed, settled herself down for a spot of gentle meditation by candle light, whilst taking a bath. One of the candles tipped over into the water and as our dedicated witch leaped up and bent over to retrieve it, she scorched her pudenda on another candle which gave a whole new meaning to the term Red Hot Mama.

Like the chap who invoked Isis is an area sacred to Brighde and wondered why the Celtic deity reacted strongly to the invasion of this foreign bint. Conflicting energies can cause sickness and disorientation because of the disruption of balance, so it is unwise to try to work with differing focuses of power in the same ritual.

Like the couple who conducted a fertility rite at the site of a Neolithic burial chamber and suffered a series of miscarriages as a result. They assumed because it was ‘old’ it would radiate beneficial magical properties.

Like the chap who claimed to an Old Craft Elder’s face that he was from her own teaching tradition (he’d never worked with her or her coven) because he’d read something of hers in a magazine. The look on his face when someone explained to whom he was speaking was a sight to behold.

Like the woman who described herself as a healer but when questioned about her working methods, explained that she’d never actually done any healing because she didn’t want anyoneto know she was a pagan.

Like the budding ritual magicians who invoked power into the triangle of conjuration placed inside the protective magic circle with themselves.

Like the unsuspecting who include Hecate in the welcoming chant for the Summer Solstice – the old girl’s a bit of a party pooper and her dog is even more anti-social – best stick to solar deities and leave the Dark Ones for the darker nights and shadow working. Neither is it a good idea to schedule a ‘love spell’ for All Hallows (Samhain), unless you’re into necrophilia.

Harriet usually has plenty of her own tales to tell but the advent of the Strumpet surpasses all others at the moment, as they spend most coven meetings peeling her off the Magister. ‘Rex has lost it,’ she informed us. ‘This lass can strip down to the buff in six seconds flat and has now taken to wearing an extremely large gold crucifix in Circle to ward off any evil that she feels emanating from me! If she wants the job that bad, she can have it.’

Jocelyn, another Lady of our acquaintance, reports the arrival of the Virgin Mandy who is apparently the cultivated dead ringer for the Xtian version. ‘She stands there with a right-on serene expression, hair parted carefully in the centre, hands folded demurely over her neat light blue robe. She’s a vegetarian who preaches love, compassion and universal kinship – to an Old Craft coven! And her totem’s an owl. When one of the group asked if she was into swallowing live mice on the astral, she was nearly sick. I think she got off the bus at the wrong stop.’

Now whatever you read about witchcraft these days there is always the profusion of names to cope with and in modern Wicca, the Goddess is a rose by any other name, regardless of whether it’s Celtic, Norse, Roman, Egyptian, Anglo-Saxon or Greek. In Old Craft the deities are, more often than not, referred to simply as the Lass and the Ol’ Lad. Newcomers are confused by this seemingly irreverent appellation but Old Crafters don’t need all the extravagant trappings, ritual equipment and symbolism. To paraphrase from one of Alan Richardson’s books: all the images of gods and goddesses are products of our own making, which we use to give our minds something to focus on. The Lass and the Ol’ Lad are good enough for us.

All this information is readily available in book form to anyone but what is never pointed out is that in all realms of magic there are the Lesser and Greater Mysteries. The former are basic instructions for approaching a magical path but no matter how well read a person, they will never find any ‘secret truths’ in books. Even those written by well-known names in Craft will always stop short of revelation no matter what the publisher’s blurb may promise. Those ‘names’ are fully aware that by revealing more than just the Lesser Mysteries would be breaking their oaths, not just to the Craft but to their fellow Initiates.

The Greater Mysteries themselves can only be understood by practical experience; they cannot be taught or expressed in words. It is often difficult for the beginner to accept that there is no secret formula which will help them avoid the hard work involved. It is also difficult for many to understand that formal initiation into one particular group or Tradition merely means the initiate has been accepted by that group or Tradition – notCraft per se. Neither does it automatically follow that the Greater Mysteries have been revealed to that Initiate. Books and teachers can only map out a few basic signposts; all they ever will be is the finger pointing the way in the Silence that follows.

Because of the plethora of rubbish that is passed off as Craft by a large number of pagan writers, Pris was persuaded to join the team as Agony Aunt for a pagan newsletter to ‘tell it like it is’. The problem with most of the letter writers is that they’ve learned their witchcraft from books and when they get conflicting information from different authors, they don’t have the practical experience to differentiate between modern Wicca and traditional Old Craft. Admittedly there have been one or two who have benefited from a guiding hand but by and large, the content of the letters hardly stimulate the intellect – or the sympathy for that matter.

We were sitting at the kitchen table sorting through some of the letters and becoming increasingly despondent at the number from people who obviously just wanted someone to write to. The agony was in the repetitive saga of manifested ‘things’ that were lurking around in hundreds of bedrooms up and down the country.

‘This is contagious over-active imagination,’ groaned Pris. ‘What on earth can I say?’

Rupert, who’d been leaning against the Aga drinking his coffee, rinsed the mug under the tap and put it in the dishwasher. ‘Tell ’em to pack it in and get a life,’ he said, walking out of the kitchen.

Pris stared at his retreating back for a moment. ‘That,’ she said, ‘is probably the most sensible bit of advice I could give any of them.’